Einstein's Dreams Read online

  • 3 June 1905

  Imagine a world in which people live just one day. Either the rate of heartbeats and breathing is speeded up so that an entire lifetime is compressed to the space of one turn of the earth on its axis—or the rotation of the earth is slowed to such a low gear that one complete revolution occupies a whole human lifetime. Either interpretation is valid. In either case, a man or woman sees one sunrise, one sunset.

  In this world, no one lives to witness the change of the seasons. A person born in December in any European country never sees the hyacinth, the lily, the aster, the cyclamen, the edelweiss, never sees the leaves of the maple turn red and gold, never hears the crickets or the warblers. A person born in December lives his life cold. Likewise, a person born in July never feels a snowflake on her cheek, never sees the crystal on a frozen lake, never hears the squeak of boots in fresh snow. A person born in July lives her life warm. The variety of seasons is learned about in books.

  In this world, a life is planned by light. A person born at sunset spends the first half of his life in nighttime, learns indoor trades like weaving and watchmaking, reads a great deal, becomes intellectual, eats too much, is frightened of the vast dark outdoors, cultivates shadows. A person born at sunrise learns outdoor occupations like farming and masonry, becomes physically fit, avoids books and mental projects, is sunny and confident, is afraid of nothing.

  Both sunset and sunrise babies flounder when the light changes. When sunrise comes, those born at sunset are overwhelmed by the sudden sight of trees and oceans and mountains, are blinded by daylight, return to their houses and cover their windows, spend the rest of their lives in half light. When sunset comes, those born at sunrise wail at the disappearance of birds in the sky, the layered shades of blue in the sea, the hypnotic movement of clouds. They wail and refuse to learn the dark crafts indoors, lie on the ground and look up and struggle to see what they once saw.

  In this world in which a human life spans but a single day, people heed time like cats straining to hear sounds in the attic. For there is no time to lose. Birth, schooling, love affairs, marriage, profession, old age must all be fit within one transit of the sun, one modulation of light. When people pass on the street, they tip their hats and hurry on. When people meet at houses, they politely inquire of each other’s health and then attend to their own affairs. When people gather at cafés, they nervously study the shifting of shadows and do not sit long. Time is too precious. A life is a moment in season. A life is one snowfall. A life is one autumn day. A life is the delicate, rapid edge of a closing door’s shadow. A life is a brief movement of arms and of legs.

  When old age comes, whether in light or in dark, a person discovers that he knows no one. There hasn’t been time. Parents have passed away at midday or midnight. Brothers and sisters have moved to distant cities, to seize passing opportunities. Friends have changed with the changing angle of the sun. Houses, towns, jobs, lovers have all been planned to accommodate a life framed in one day. A person in old age knows no one. He talks to people, but he does not know them. His life is scattered in fragments of conversation, forgotten by fragments of people. His life is divided into hasty episodes, witnessed by few. He sits at his bedside table, listens to the sound of his running bath, and wonders whether anything exists outside of his mind. Did that embrace from his mother really exist? Did that laughing rivalry with his school friend really exist? Did that first tingle of lovemaking really exist? Did his lover exist? Where are they now? Where are they now, as he sits at his bedside table, listening to the sound of his running bath, vaguely perceiving the change in the light.

  • 5 June 1905

  From a description of the location and appearance of rivers, trees, buildings, people, all would seem common. The Aare bends to the east, is sprinkled with boats carrying potatoes and sugar beets. Arolla pines dot the foothills of the Alps, the trees’ cone-laden branches curving upward like arms of a candelabrum. Three-storey houses with red-tiled roofs and dormer windows sit quietly on Aarstrasse, overlooking the river. Shopkeepers on Marktgasse wave their arms at all passersby, hawking handkerchiefs, fine watches, tomatoes, sour bread, and fennel. The smell of smoked beef wafts down the avenues. A man and woman stand on their small balcony on Kramgasse, arguing and smiling while they argue. A young girl walks slowly through the garden at the Kleine Schanze. The large redwood door of the Post Bureau opens and closes, opens and closes. A dog barks.

  But seen through the eyes of any one person the scene is quite different. For example, one woman sitting on the banks of the Aare sees the boats pass by at great speed, as if moving on skates across ice. To another, the boats appear sluggish, barely rounding the bend in the whole of the afternoon. A man standing on Aarstrasse looks at the river to discover that the boats travel first forwards, then backwards.

  These discrepancies are repeated elsewhere. Just now a chemist is walking back to his shop on Kochergasse, having taken his noon meal. This is the picture he sees: two women gallop past him, churning their arms wildly and talking so rapidly that he cannot understand them. A solicitor runs across the street to an appointment somewhere, his head jerking this way and that like a small animal’s. A ball tossed by a child from a balcony hurtles through the air like a bullet, a blur barely visible. The residents of no. 82, just glimpsed through their window, fly through the house from one room to the next, sit down for an instant, shovel down a meal in one minute, disappear, reappear. Clouds overhead come together, move apart, come together again with the pace of successive exhales and inhales.

  On the other side of the street, the baker observes the same scene. He notes that two women leisurely stroll up the street, stop to talk to a solicitor, then walk on. The solicitor goes into an apartment at no. 82, sits down at a table for lunch, walks to the first-floor window where he catches a ball thrown by a child on the street.

  To yet a third person standing under a lamppost on Kochergasse, the events have no movement at all: two women, a solicitor, a ball, a child, three barges, an apartment interior are captured like paintings in the bright summer light.

  And it is similar with any sequence of events, in this world where time is a sense.

  In a world where time is a sense, like sight or like taste, a sequence of episodes may be quick or may be slow, dim or intense, salty or sweet, causal or without cause, orderly or random, depending on the prior history of the viewer. Philosophers sit in cafés on Amthausgasse and argue whether time really exists outside human perception. Who can say if an event happens fast or slow, causally or without cause, in the past or the future? Who can say if events happen at all? The philosophers sit with half-opened eyes and compare their aesthetics of time.

  Some few people are born without any sense of time. As consequence, their sense of place becomes heightened to excruciating degree. They lie in tall grass and are questioned by poets and painters from all over the world. These time-deaf are beseeched to describe the precise placement of trees in the spring, the shape of snow on the Alps, the angle of sun on a church, the position of rivers, the location of moss, the pattern of birds in a flock. Yet the time-deaf are unable to speak what they know. For speech needs a sequence of words, spoken in time.

  • 9 June 1905

  Suppose that people live forever.

  Strangely, the population of each city splits in two: the Laters and the Nows.

  The Laters reason that there is no hurry to begin their classes at the university, to learn a second language, to read Voltaire or Newton, to seek promotion in their jobs, to fall in love, to raise a family. For all these things, there is an infinite span of time. In endless time, all things can be accomplished. Thus all things can wait. Indeed, hasty actions breed mistakes. And who can argue with their logic? The Laters can be recognized in any shop or promenade. They walk an easy gait and wear loose-fitting clothes. They take pleasure in reading whatever magazines are open, or rearranging furniture in their homes, or slipping into conversation the way a leaf falls from a tree. The Late
rs sit in cafés sipping coffee and discussing the possibilities of life.

  The Nows note that with infinite lives, they can do all they can imagine. They will have an infinite number of careers, they will marry an infinite number of times, they will change their politics infinitely. Each person will be a lawyer, a bricklayer, a writer, an accountant, a painter, a physician, a farmer. The Nows are constantly reading new books, studying new trades, new languages. In order to taste the infinities of life, they begin early and never go slowly. And who can question their logic? The Nows are easily spotted. They are the owners of the cafés, the college professors, the doctors and nurses, the politicians, the people who rock their legs constantly whenever they sit down. They move through a succession of lives, eager to miss nothing. When two Nows chance to meet at the hexagonal pilaster of the Zähringer Fountain, they compare the lives they have mastered, exchange information, and glance at their watches. When two Laters meet at the same location, they ponder the future and follow the parabola of the water with their eyes.

  The Nows and Laters have one thing in common. With infinite life comes an infinite list of relatives. Grandparents never die, nor do great-grandparents, great-aunts and great-uncles, great-great-aunts, and so on, back through the generations, all alive and offering advice. Sons never escape from the shadows of their fathers. Nor do daughters of their mothers. No one ever comes into his own.

  When a man starts a business, he feels compelled to talk it over with his parents and grandparents and great-grandparents, ad infinitum, to learn from their errors. For no new enterprise is new. All things have been attempted by some antecedent in the family tree. Indeed, all things have been accomplished. But at a price. For in such a world, the multiplication of achievements is partly divided by the diminishment of ambition.

  And when a daughter wants guidance from her mother, she cannot get it undiluted. Her mother must ask her mother, who must ask her mother, and so on forever. Just as sons and daughters cannot make decisions themselves, they cannot turn to parents for confident advice. Parents are not the source of certainty. There are one million sources.

  Where every action must be verified one million times, life is tentative. Bridges thrust halfway over rivers and then abruptly stop. Buildings rise nine stories high but have no roofs. The grocer’s stocks of ginger, salt, cod, and beef change with every change of mind, every consultation. Sentences go unfinished. Engagements end just days before weddings. And on the avenues and streets, people turn their heads and peer behind their backs, to see who might be watching.

  Such is the cost of immortality. No person is whole. No person is free. Over time, some have determined that the only way to live is to die. In death, a man or a woman is free of the weight of the past. These few souls, with their dear relatives looking on, dive into Lake Constance or hurl themselves from Monte Lema, ending their infinite lives. In this way, the finite has conquered the infinite, millions of autumns have yielded to no autumns, millions of snowfalls have yielded to no snowfalls, millions of admonitions have yielded to none.

  • 10 June 1905

  Suppose that time is not a quantity but a quality, like the luminescence of the night above the trees just when a rising moon has touched the treeline. Time exists, but it cannot be measured.

  Just now, on a sunny afternoon, a woman stands in the middle of the Bahnhofplatz, waiting to meet a particular man. Some time ago, he saw her on the train to Fribourg, was entranced, and asked to take her to the Grosse Schanze gardens. From the urgency in his voice and the look in his eyes, the woman knew that he meant soon. So she waits for him, not impatiently, passing the time with a book. Some time later, perhaps on the following day, he arrives, they lock arms, walk to the gardens, stroll by the groupings of tulips, roses, martagon lilies, alpine columbines, sit on a white cedar bench for an unmeasurable time. Evening comes, marked by a change in the light, a reddening of the sky. The man and woman follow a winding path of small white stones to a restaurant on a hill. Have they been together a lifetime, or only a moment? Who can say?

  Through the leaded windows of the restaurant, the mother of the man spots him sitting with the woman. She wrings her hands and whines, for she wants her son at home. She sees him as a child. Has any time passed since he lived at home, played catch with his father, rubbed his mother’s back before bed? The mother sees that boyish laugh, caught in candlelight through the leaded windows of the restaurant, and she is certain that no time has passed, that her son, her child, belongs with her at home. She waits outside, wringing her hands, while her son grows older quickly in the intimacy of this evening, of this woman he has met.

  Across the street, on Aarbergergasse, two men argue about a shipment of pharmaceuticals. The receiver is angry because the pharmaceuticals, which have a short shelf life, have arrived aged and inactive. He expected them long ago and, in fact, has been waiting for them at the train station for some time, through comings and goings of the gray lady at no. 27 Spitalgasse, through many patterns of light on the Alps, through alterations of the air from warm to cool to wet. The sender, a short fat man with a mustache, is insulted. He crated the chemicals at his factory in Basle as soon as he heard the awnings open over the market. He carried the boxes to the train while the clouds were still in the same positions as when the contract was signed. What more could he do?

  In a world where time cannot be measured, there are no clocks, no calendars, no definite appointments. Events are triggered by other events, not by time. A house is begun when stone and lumber arrive at the building site. The stone quarry delivers stone when the quarryman needs money. The barrister leaves home to argue a case at the Supreme Court when his daughter makes a joke about his growing bald. Education at the gymnasium in Berne is concluded when the student has passed his examinations. Trains leave the station at the Bahnhofplatz when the cars are filled with passengers.

  In a world where time is a quality, events are recorded by the color of the sky, the tone of the boatman’s call on the Aare, the feeling of happiness or fear when a person comes into a room. The birth of a baby, the patent of an invention, the meeting of two people are not fixed points in time, held down by hours and minutes. Instead, events glide through the space of the imagination, materialized by a look, a desire. Likewise, the time between two events is long or short, depending on the background of contrasting events, the intensity of illumination, the degree of light and shadow, the view of the participants.

  Some people attempt to quantify time, to parse time, to dissect time. They are turned to stone. Their bodies stand frozen on street corners, cold, hard, and heavy. In time, these statues are taken to the quarryman, who cuts them up evenly in equal sections and sells them for houses when he needs the money.

  • 11 June 1905

  On the corner of Kramgasse and Theaterplatz there is a small outdoor café with six blue tables and a row of blue petunias in the chef’s window box, and from this café one can see and hear the whole of Berne. People drift through the arcades on Kramgasse, talking and stopping to buy linen or wristwatches or cinnamon; a group of eight-year-old boys, let out for morning recess from the grammar school on Kochergasse, follow their teacher in single file through the streets to the banks of the Aare; smoke rises lazily from a mill just over the river; water gurgles from the spouts of the Zähringer Fountain; the giant clock tower on Kramgasse strikes the quarter hour.

  If, for the moment, one ignores the sounds and the smells of the city, a remarkable sight will be seen. Two men at the corner of Kochergasse are trying to part but cannot, as if they would never see each other again. They say goodbye, start to walk in opposite directions, then hurry back together and embrace. Nearby, a middle-aged woman sits on the stone rim of a fountain, weeping quietly. She grips the stone with her yellow stained hands, grips it so hard that the blood rushes from her hands, and she stares in despair at the ground. Her loneliness has the permanence of a person who believes she will never see other people again. Two women in sweaters stroll down Kramgass
e, arm in arm, laughing with such abandon that they could be thinking no thought of the future.

  In fact, this is a world without future. In this world, time is a line that terminates at the present, both in reality and in the mind. In this world, no person can imagine the future. Imagining the future is no more possible than seeing colors beyond violet: the senses cannot conceive what may lie past the visible end of the spectrum. In a world without future, each parting of friends is a death. In a world without future, each loneliness is final. In a world without future, each laugh is the last laugh. In a world without future, beyond the present lies nothingness, and people cling to the present as if hanging from a cliff.

  A person who cannot imagine the future is a person who cannot contemplate the results of his actions. Some are thus paralyzed into inaction. They lie in their beds through the day, wide awake but afraid to put on their clothes. They drink coffee and look at photographs. Others leap out of bed in the morning, unconcerned that each action leads into nothingness, unconcerned that they cannot plan out their lives. They live moment to moment, and each moment is full. Still others substitute the past for the future. They recount each memory, each action taken, each cause and effect, and are fascinated by how events have delivered them to this moment, the last moment of the world, the termination of the line that is time.

  In the little café with the six outdoor tables and the row of petunias, a young man sits with his coffee and pastry. He has been idly observing the street. He has seen the two laughing women in sweaters, the middle-aged woman at the fountain, the two friends who keep repeating goodbyes. As he sits, a dark rain cloud makes its way over the city. But the young man remains at his table. He can imagine only the present, and at this moment the present is a blackening sky but no rain. As he sips the coffee and eats the pastry, he marvels at how the end of the world is so dark. Still there is no rain, and he squints at his paper in the dwindling light, trying to read the last sentence that he will read in his life. Then, rain. The young man goes inside, takes off his wet jacket, marvels at how the world ends in rain. He discusses food with the chef, but he is not waiting for the rain to stop because he is not waiting for anything. In a world without future, each moment is the end of the world. After twenty minutes, the storm cloud passes, the rain stops, and the sky brightens. The young man returns to his table, marvels that the world ends in sunlight.